Christ

the 8th-century heretical doctrine that Christ in His human nature was the son of God only by adoption; that in His spiritual nature, however, He was truly God’s son. Also adoptianism. — adoptionist, n., adj.

a 4th-century doctrine, considered heretical by orthodox Christian-ity, that Christ was merely the noblest of men and, being of a different sub-stance, was not the son of God. Cf. heteroousianism, psilanthropism. — Arian, n., adj. — Arianistic, Arianistical, adj.

the teachings of Athanasius, 4th-century bishop of Alexandria, asserting that Christ is of the same substance as God; adopted by the Council of Nicea as orthodox doctrine. Also called homoousianism, homoiousianism. — Athanasian, n., adj.

the heretical theory of Julian, 6th-century bishop of Halicarnassus, who took the extreme Monophysite position that Christ’s human nature had been subsumed in and altered by the divine. — Julianist, n.

a doctrine that Christ will make a second Advent and that the prophecy in the book of Revelation will be fulfilled with an earthly millennium of peace and righteousness. Also called millenarianism, chiliasm. — millennialist, n.

a 5th-century heresy concerning the nature of Christ, asserting that He had only a divine nature or that the human and divine made one composite nature. Cf. Dyophysitism. — Monophysite, n., adj. — Monophysitic, Monophysitical, adj.

a 5th-century heresy concerning Christ’s nature, asserting that the human and divine were in harmony but separate and that Mary should be considered the Mother of Christ, not of God. — Nestorian, n., adj.

Doubtless it was," said he; "and do you think, if I can convert these thirty-seven men to the faith of Jesus Christ, it is not worth my time, though I should never be fetched off the island again?

He told them he doubted they were but indifferent Christians themselves; that they had but little knowledge of God or of His ways, and, therefore, he could not expect that they had said much to their wives on that head yet; but that unless they would promise him to use their endeavours with their wives to persuade them to become Christians, and would, as well as they could, instruct them in the knowledge and belief of God that made them, and to worship Jesus Christ that redeemed them, he could not marry them; for he would have no hand in joining Christians with savages, nor was it consistent with the principles of the Christian religion, and was, indeed, expressly forbidden in God's law.

First, during the ceremonies on Good Friday, the day when Christ was crucified, the cross which stood all the year above the altar, bearing the Savior's figure, was taken down and laid beneath the altar, a dramatic symbol of the Death and Burial; and two days later, on 'the third day' of the Bible phraseology, that is on Easter Sunday, as the story of the Resurrection was chanted by the choir, the cross was uncovered and replaced, amid the rejoicings of the congregation.

Nothing of tragedy can be written, can be spoken, can be conceived, that equals the frightful reality of scenes daily and hourly acting on our shores, beneath the shadow of American law, and the shadow of the cross of Christ.

And therefore, whensoever it cometh to that pass, that one saith, Ecce in deserto, another saith, Ecce in penetralibus; that is, when some men seek Christ, in the conventicles of heretics, and others, in an outward face of a church, that voice had need continually to sound in men's ears, Nolite exire, - Go not out.

What I have said respecting and against religion, I mean strictly to apply to the ~slaveholding religion~ of this land, and with no possible reference to Christi- anity proper; for, between the Christianity of this land, and the Christianity of Christ, I recognize the widest possible difference--so wide, that to receive the one as good, pure, and holy, is of necessity to re- ject the other as bad, corrupt, and wicked.

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